RELATED RESOURCES ROMANS ROAD TO SALVATION DIAGRAM

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1 Spurgeon on Romans-Pt3 ROMANS RELATED RESOURCES ROMANS COMMENTARIES - PART 1 CLICK ROMANS COMMENTARIES - PART 2 Links to over 200 Illustrations Our Daily Bread CLICK John Piper, Brian Bell, Brian Bill, B ROMANS ILLUSTRATIONS - PART 1 Our Daily Bread Today in the Word CLICK Our Daily Walk (F B Meyer) Faith's Checkbook (Spurgeon) ROMANS ILLUSTRATIONS - PART 2 Our Daily Bread CLICK Our Daily Homily (F B Meyer) ROMANS ROAD TO SALVATION DIAGRAM CLICK SPURGEON ON ROMANS EXPOSITION Part 3 Romans 12:15 Sympathy and Song NO PUBLISHED ON THURSDAY JUNE 22ND, 1916 DELIVERED BY C. H. SPURGEON AT THE METROPOLITAN TABERNACLE, NEWINGTON. ON LORD S-DAY EVENING, JANUARY 7TH, 1872 Rejoice with them that do rejoice. Romans 12:15 (note) Sympathy is a duty of manhood. We are all brethren sprung from the same stock, and that which is a good to any man ought to be a joy to me. That any man should be sick or

2 sorry should in a measure make me sad, but that any man should rejoice with a worthy joy worthy of a creature made by God should make other men thankful. But what is thus a natural duty is elevated into a yet higher duty, and a more sacred privilege amongst the regenerate amongst the family of God; for over and above the ties of manhood in the first Adam, there are the ties of our new manhood in the second Adam; and there are bonds which arise out of our being quickened by the same life. We have one Lord, one faith. one baptism. We are members of one body, having one only Head: and one life throbs through all the members of that body. Hence, for us to strive with one another in joy and in sorrow would he to act contrary to the sacred instincts which arise out of Christian unity. If, indeed, we are one with Christ, we are also one with each other, and we must participate in the common joys and common sorrows of all the elect family. This, again, gathers yet higher force when the joys in question shall be spiritual joys. I am bound as a Christian to be thankful when my brother prospers in business, but I may not be quite sure that that will be a real blessing to him; but if I know that his soul prospers, then I may safely rejoice to the very full, for that must be a blessing to him, and will bring honor to God. If I hear that any community prospers, I am bound to be glad of it; yet I cannot be sure, if the prosperity deals with wealth, that it is, on the whole, the best thing in the world; but when I hear that a church is growing, that its zeal abounds, that the Spirit of God is at work in it, that God is glorified there, then I am bound to rejoice, for this is a joy which no man takes away a joy about which there can be no question a joy which brings glory to God, and, therefore, must bring happiness to all those who find happiness in God s glory. Now I desire at this time to talk to you, beloved friends at home, about a joy which God has recently given to us. If all those shall be present to-night who are to receive the right hand of fellowship, Ploy will make up to, no less than 118 that God has added to our number. Some of them are friends who have joined us from other churches; some few are those who have long known the Savior; but the great majority are those who have lately been brought out of the world lately been made to taste the new life. They have, we trust, washed their robes in the blood of Christ, and are come hither to say, We belong to the people of God. Now if this was not a joy to us, it ought to be; and my object to-night is to make you merry to make believers hearts merry with it merry after the good old gospel sort of which we read just now. They began to be merry, because the lost ones were found, the wanderers were restored. May God grant that a feeling of holy joy may go through the midst of this room; and if there be any in sorrow who cannot rejoice in their own joy, yet at least may their hearts be large enough to joy in other people s joy; and if to-night they would be bowed down if they only looked within, may they rejoice in the prosperity of Zion, and be glad in the glory which is brought to God! Keeping to this one point entirely, we shall begin by saying, Rejoice with those who do rejoice that is, rejoice with those who are the converts who have themselves been brought to Jesus. If there are any persons in the world who must of necessity be happy, them are those who have newly found peace through believing. They may forget some of that happiness by-and-bye. All that arises from novelty will certainly depart, but now the love of their espousals is upon them, their heart rejoices in a new-found Savior. All

3 their spirits are alive towards him, their faith is in active exercise, and their love is plain; and, therefore, they are happy men. Find me those who have discovered Christ to-day, and I am certain I shall not find eyes full of tears, unless they be tears of joy. In looking back, I cannot remember any day in my whole life that was at all comparable to the day in which I looked to him and was lightened. There have been joys since then; joys of all sorts have fallen to our lot in a measure; but ah! that one day still is the great bright star ill the skies, the red-letter day off all, the spiritual birthday, the day in which the soul came out of bondage and entered into its liberty. All those to-day, then, who are new converts and have come to cast in their lot amongst us rejoice, rejoice, my brethren and sisters with them. You can enter into their joy, for you have tasted the same. Let the old memories be awaked, and the old love, and the old ardor. As you see them, think of the time when Jesus called you, and when you answered to his voice, sweetly constrained by his divine Spirit. Let us now ponder together: The Reasons For Our Sympathising Joy. In the case of some who will be added to us to-night, their joy is the greater, and ours with them, because their convictions of sin were painful. It was my lot in some cases to see them when the hand of the Lord was heavy upon them when their sin haunted them day and night, and they found no rest; and I thank Good I had the privilege in some, cases of speaking the word that God had ordained should turn their darkness into day; and I saw the change, the strange and marvellous change, which indicated itself upon their countenances when they said, We understand it now. We trust the Savior, and our hearts are glad. Oh! you that ever felt the gyves (Ed: shackles) and fetters of sin and Satan, do you remember how you leaped when they fell to the ground? Oh! participate, then, in the joy of those who have gained deliverance from their cruel Sin, and from the bondage of their many fears. In some cases too some, of those converted to God have, since their conversion, been partakers of very remarkable peace. I have in my memory now the stories of one or two off them of the exceeding joy they have felt. They have not lost it, I trust; but it was, indeed, a peace of God which passed tall understanding which filled their hearts and minds. Now you who have drunk of that sweet cup may sip this honey dropping from the comb. You cannot but rejoice when you think that they should be so full of joy. There were some aged ones, and they thanked God that in the sore and yellow leaf they found him that though fifty and even sixty years had been spent in the service of sin and Satan, yet they were delivered from going down into the pit. Rejoice, with them. Some were young,, very, very young; and I may say of some children to whom I spoke, their conversion and their testimony was as clear indeed, it was more clear than the testimony of many who were in middle life; and what a blessing when the young heart is wedded to the Savior, when the dawn of the morning has the dew of grace upon it when the, soul comes into the bosom of the Savior while yet it is a lamb! Oh! bless God for the young, and for the old, that they have come to Jesus, and are resting in him.

4 Think, dear friends, in the case of some whom God has converted here, and I may say in the case of some who will be added to us to-night, we joy when we remember what they were. I will not enlarge, but some here present could tell their own story of what grace has done. Sitting here to-night, but a few months ago the ale-bench would have suited them far better. Singing songs of Zion now, but unchaste music would have suited their lips far better once. But they are washed; but they are pardoned, sanctified, and changed, find as they rejoice in the change, they feel, we cannot but rejoice with them. And then think of what they would have been still if grace had not interposed, ay, and of what every one of us would have been to-day, and will be, unless the grace of God shall keep its hold upon us, as, glory be to God, we believe it will; for every soul that is saved by grace, if it had not been for that salvation, would have been cast away for ever from the presence of God another firebrand in the everlasting flame; another, another soul that should gnaw its fire-tormented tongue in vain, and ask a drop of water, to receive no answer of mercy. O sirs, it ye do not praise God for souls snatched from the jaws of hell, and by divine grace taught to walk is the way of heaven, what will ye praise him for? If heaven itself is glad, ye who hope to go to heaven, will ye not participate in the joy? Else, indeed, ye seem to be unfit for that hallowed place, and not to have the capacity which is needful to enter into the joy of your Lord. They are glad. I would like you to have heard some of them at the church meeting here how they gladly told of what the Lord had done for them. If there were but one I would be glad. When God gives us scores we will be glad, and glad, and yet glad again. I went home very weary one day with seeing so many. The second day there were still more, and I was more weary still. I would like to die with such weariness, for it is such blessed work this work of bringing in souls that are of the Lord s planting, and of the Lord s ripening, to the garner of his Church. Rejoice, then; rejoice again; rejoice with the converts. I hear here and there a faint voice saying, Ah! I wish I could! I am glad they are converted, but I wish I were. Oh! soul, I am glad to hear you say that, for when a heart longs for Christ it will soon have him. If thou desirest him, he is free to thee. Oh! when thou sayest, I would I were his; I would bow my neck to his gentle yoke; oh! that he would forgive me and have mercy on me come and welcome! come and welcome! Thou best but to trust, and the work is done; thou art saved. God grant that thou mayest do it to-night. But now advancing a step to-night, dear friends, we ought to rejoice with the friends of the converts, for when souls are saved they do not have the joy all to themselves. There are others concerned in it. There are parents, and in some cases they have brought up their children with much anxiety and godly fear; and they have trembled lest the son and daughter of their love should depart with an evil heart of unbelief from the living God. And there are cases here in which parents have seen all their children coming forward and saying, We are on the Lord s side. I do not think any joy there may be a greater joy, but I do not think any is sweeter than the joy of parents who see their children walking in the truth. O you who have the same anxieties, enter into the joy of those whose anxieties are turned to confidence. In some cases it was not the parent alone, but other friends

5 brothers and sisters in some cases a husband in more cases still, a godly wife in some a Christian nurse. Such have had anxieties and turned them into prayers, and the prayers grew into an agony of soul; and they have seen the persons that they prayed for saved. They have heard those who once denied the Savior confess him. They have seen the proud sinew broken, and the stout heart bowed down in repentance, and they are glad, very glad, to-night. Oh! let us sympathise with them then, and enter into their joy. I think I hear one say, So I would, but ah! it seems to send a pang into my soul to think I have not been saved. Well, I will not forbid the pang; it is natural; it is gracious; but at the same time wilt thou not be glad that another has that which thou dost so covet? Be not envious. Thou mayest be, easily. It is natural thou shouldst, but prevent the envy by entering in holy sympathy into the joy. It may be that if you can rejoice with their parents and with all other friends, when you have so done, you will be driven with greater anxiety to the Savior, and, in answer to a more earnest prayer, the benediction will come to your household too. Oh! they are glad houses in London where husband and wife walk together in the faith. They are not always the rich; they are not always the healthy, but they are always the happy, who unite themselves in the bands of the covenant of grace with each other to the Lord, and walk hand in hand so. We will rejoice to-night with those who do rejoice. I can only stay a minute where there is plenty of room to enlarge, and notice, in the next place, that we ought to rejoice with those who were the means of bringing those who are added to us to a knowledge of the Savior. I would not arrogate any honor to myself whatever; still, I have a joy, a joy which no man taketh from me, that there have been many, many, many souls who have been brought to see the Savior, and put their trust in him, by a simple testimony of the Word. Sometimes I know, indeed, that I could reckon up more than ten thousand souls that profess to have found the Savior through the hearing of the Word. And the world may say what it will, men may condemn as they will; but while God will seal the Word, we will bate no jot nor tittle of it, but preach still as we have received commission from the Lord of Hosts. But I am very thankful to have to add that in the cares of all the conversions that are wrought here, there is a very large number that are brought to Christ not through the ministry from the platform, but through the ministry of many of my dear brethren and sisters in Christ, who are here working for the Master with heart and soul. How rich has God made us ah! some of our dear brethren and sisters especially in the leading young minds to the Savior. You will thank God for it who have brought hundreds to Christ. The Sabbath school has not been without a blessing; and in your tract distributing we have had cases of conversion, and from individuals obscure and unknown, occupying these pews to-night from them there has been fruit. There are quiet, gracious women here who have brought in one or two to Jesus by their pious conversation. I am pleased when I hear such a story as this. We never went to the house of God, sir, but such and such a member of your church became a servant-girl with us, and she was a quiet spirit and seemed so happy that we asked where she went, and we came too; and we have come to join the church of which she is a member, because of that. That has happened again and again. Yet, alas! there are other members of the church whose conduct would not be the means of the conversion of anybody, but the very reverse. Yet thank I God for not a few whose lives and whose testimonies have, to

6 my knowledge, brought many to the Savior. None know your names, beloved; none can sound the trumpet before you; but you have been faithful servants in a few things. You will in your turn be made rulers over many things, and you shall enter into the joy of your Lord. Oh! believe me, my heart is full when I think of sinners saved by simply telling the story of the cross. This is a joy that the miser does not know of when he gloats over his treasure a joy which the warrior knows not of, even when he rides in triumph through the streets a joy which earth could not produce from all her mines and all her fountains the joy of bringing souls to Jesus Christ, their Savior. Rejoice, then, to-night with those that do rejoice. Oh! saith one, I would, but I never was the means of the conversion of a soul. Do you recollect our brother s prayer last night, that every member of this church might during the year be the means of the salvation of one soul? As he said, it was not a very large prayer; and yet if it were answered, there would be 4,500 more souls called by your instrumentality in that way. I know I said Amen to it, and I do say Amen to it; and I do pray that there may not be one barren one among you, but that the Lord may grant grace to everyone to bring one at least to the Savior in twelve months. God grant it, for his name s sake! Well, if that be so, then you will be among those who will rejoice, and now you may rejoice in the anticipation of it. I am sure if you have not been useful yourself, you cannot but be thankful to God that others have been, and you will rejoice with them that do rejoice. Again, we must pass on, but this time our joy must take a higher range; our thought must take a higher sweep. We have spoken of those who are converted, and of their kinsfolk and acquaintance, and of those who were the instruments of their conversion; but there are others that are rejoicing besides those on earth. The angels rejoice. Did we not read just now, There is joy in the presence of the angels of God over one sinner that repenteth? Angels have more to do with us than we wot of. They are next akin to us, and they have a holy sympathy with us. They watch us when we go astray; and when they perceive us hearing the Word, I do not doubt they hover over us to observe as best as they can how far the Word operates upon the mind. We read in Scripture and that is the reason why the woman s head is covered, that she is to have a covering over her head because of the angels; but some read it because they observe the decorum and propriety of the assembly; and even if we do not, they do. Angels, then, we believe, are in the midst of the congregations of the faithful, and when they see a sinner hearing the Word, I doubt not they watch with such anxiety as may be possible to spirits that cannot be unhappy. And when they follow home the hearer, and they mark the expression, and they note the beginning of the prayer, I should not wonder but they whisper it as news in all the golden streets, Behold, he prayeth. And when they see the tear of repentance, that first ensign of the grace of God, which, like the snowdrop that comes in spring to be the prophet of the cooling summer when they see this tear of penitence which foretells this change of heart, and is the token of its having come, then they speed their way and tell their fellows up yonder, and they strike their harps anew. There is joy in the presence of the angels of God over one sinner that repenteth. And shall not we take up the strain?

7 They who are not of our race rejoice when any of our race are saved: and shall we be so flinty-hearted as not to be glad? No, ye spirits. though we see ye not, we hear, and what is done above is done here below. Your joy is participated in to-night. But now we must go much farther. Rejoice with them that do rejoice. There is one (his name be ever blessed!) the Eternal Father (who is so represented by his own dear Son) is rejoicing; and, therefore, though it be speaking after the manner of men, it is also speaking after the manner of the man Christ Jesus, and we cannot err. We find that the Father, when the prodigal returned, was the chief in all the joy. He called others to rejoice with him, but it was thus, Rejoice with me, for this my son, which was dead, is alive again; he was lost, but he is found. In all the festival of that glad day there was joy with the neighbors, and joy in the poor penitent son, but the greatest joy of all was in the glowing heart of the father, who had loved his son, when his son loved not him had seen his son when his son was afar off, and had run to meet his son when he was returning. Have you ever thought, and will you think to-night, of the joy of God over recovered sinners? The joy of God! He is ever blessed. infinitely blessed, but still he condescends to allow us to describe him as being in this respect of like passions with ourselves a Father rejoicing over a returning son. Beloved, enter into Jehovah s joy. Is God joyous joyous over sinners saved? Let the sacred flame come on your soul. Have sympathy with your Father. Play not the part, the unworthy part, a the elder bother. As ye yourselves were prodigals, and could not say, These many years do I serve thee, rejoice with your Father, who, in pressing others to his bosom, is only doing in their case what he has done to you. With joy the Father doth approve The fruit of his eternal love. He always loved the soul that he doth save, loved it ere it was created, loved it in the purpose of predestination, loved it when it fell, loved it when he ordained it to eternal life and gave it to His Son, loved it when it hated him. Is it not written, His great love wherewith he loved us, even when we were dead in trespasses and sins? And that great love makes him infinitely rejoice when he sees it recovered from its misery and danger, and brought into a state of reconciliation and love to himself. Share ye, then, the Father s joy. But now forget not the joy of another, never to be forgotten by us who are named by his name the joy of the shepherd who has found his sheep, that great Shepherd of the sheep who laid down his life that he might save souls. Jesus is infinitely glad when a sinner repents. Measure, if you can, his joy. I have given you a task which ye can never fulfill. I will give you two plumb lines, but they, dike the deep you would measure, are themselves immeasurable. These two plumb lines are, first, the pangs he suffered for those souls and secondly, the love he bore and bears those souls. His joy in their salvation is proportionate, first, to the pangs he bore. So much the price, so much the value that he puts upon the purchase. By so much as the travail was bitter, by just so much the fruits of that travail are sweet to him. He shall see of the travail of his soul,

8 and shall be satisfied only satisfied because he had the travail to obtain it, and he has obtained it. Had not the grief been deep, been infinite, the joy had not been great enough to satisfy to fill to the brim his soul with joy. I know Jesus was very sad when on earth, but yet I have sometimes thought that, of all the men that ever lived, Jesus was the happiest man, even in his sorrows, for it is not possible for a heart to be so full of love to others to be so benevolent and not to be happy. To love, makes even suffering in a certain sense sweets for the object of loves The joy that was set before him made our Savior endure the cross, but not with a common endurance. He so endured it that he despised the shame ; and though it was shame, and it broke his health yet it was shame on which, in the majesty of his love, he trampled with a sacred joy. Now today: All his work and warfare done, He into his heaven Is gone; Now before his Father s throne, There is pleading for his own. And as his own come to him one by one, and as they come sometimes in larger companies, the Savior doth rejoice. Measure, I say, his joy by his pangs. Measure it by his love too, his great love, his boundless love, love which many waters could not quench, and which the flood could not drown. Now I say to every godly heart, Canst thou refuse to be glad when Jesus is glad? If he rejoices over souls saved, will you not rejoice with him? Is there not a sacred infection in that heavenly heart? Do you not catch light from those beaming eyes? If you see him glad, you forget your little sorrows. You think them great, yet you forget them. I pray God you may know the meaning of that verse here, Enter thou into the joy of thy Lord. May you have his joy, beloved, in you, so that your joy may be full, and so that you may rejoice with Christ who does rejoice. One other word there is one other who rejoices too. The Spirit takes delight to view The holy soul he fires anew. Do we ever honor the Holy Spirit as we should? I fear we greatly grieve him by our forgetfulness of him. Think you a moment, beloved. The incarnation of Christ among the sons of men was a very, very great marvel of condescension; but I do not know whether the indwelling of the Holy Spirit in men is not, if possible, even a greater mystery of condescending love. Christ took on him flesh, but it was pure. No sin divas in his body. But the Holy Spirit dwells in sinful men. These bodies are his temples, but they are impure, and the Holy Spirit dwelling in us is constantly made to see the depravity of our hearts. Now Jesus Christ walked among the sons of men and saw sin, it is true, and his holy soul was grieved, but in a certain sense he was separate from sinners. But here is the Holy Spirit infinitely pure, tender, jealous for holiness, and yet he comes to dwell in our spirits. In our spirits he dwells, and, perhaps, by the weak together we, do not even recognize his

9 presence, and every day we rebel against his government. He seen us unholy, and he is grieved at it, for our sakes and for his holiness sake. He works graces in us, and then we permit Satan to come in and spoil those very graces. He instructs us, and then we forget it. He leads us, and then we start aside, and all the while the dear faithful, gentle, dovelike Spirit does not leave us; he abides with us and in us continually. He hides himself sometimes, and withdraws his condescension, but God does not utterly take his Spirit from us. Now in the case of every soul converted there have been strivings of the Holy Spirit; there have, been resistances of the Holy Spirit; there have been grievings of the Holy Spirit; there have been sins against the Holy Spirit of man, sorts and in many forms; but at last he has brought to bear omnipotent persuasions upon the heart; at last he has put in his hand through the hole of the door, and the soul has opened to the touch; at last he sees Jesus installed in the heart Jesus, whom the Holy Ghost delights to honor, for it is his work and office to reveal Christ to the soul; and surely there is as much of joy in the Holy Ghost himself as there is in the heart of Jesus, or in the heart of the Eternal Father, when at last a soul is saved. The triune God is glad; he rests in his love; he rejoices over the converts with singing. Come, brethren, let us rejoice too! Forget your own troubles a while now; forget, I pray, everything that might hamper and hinder, and let us come to the table with our brothers and sisters, many of them who come here for the first time tonight. Let us feel that the fatted calf is killed, and that the dancing and the music are with us, and let each be merry, rejoicing with the joy of our Lord, and with the joy which he has given to his saved ones. Oh! what joy it would be, if all this congregation were saved. May we meet in heaven, beloved, every one of us. Now suppose the preacher should receive a message to-night that every soul here would be saved except one, and suppose it were revealed to him who that one would be, and he was expected now to point out that one! Oh! dreadful message! With what trembling would you all sit, each one afraid lest it should be yourself to be left unsaved. I have no such message, thank God. And yet, yet if I could hope, that all here would be saved but one, I must confess my heart would be lighter than it is; for except some of you repent, forsake your sins, and fly to Christ, the lost will not be one, but many. Dear hearer, let it not be yourself. While mercy still with silken accents speaks and cries, Return, return! while love with bleeding hand beckons and cries with wounded side of Christ, Oh! believe and come! Whosoever believeth on him shall be saved, for he that believeth and is baptized shall be saved. He that believeth not shall be damned. May God help you to trust in Christ and live. Amen. Romans 6:11 Death To Sin Through Christ "Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord." Romans 6:11. The connection of this passage will help us to understand its meaning. Near the close of the previous chapter Paul had said, "The law entered that the offence might abound; but where sin abounded, grace did much more abound, that as sin hath reigned unto death, even so might grace reign through righteousness, unto eternal life, by Jesus Christ our Lord."

10 He speaks here of sin as being a reigning principle or monarch, and of grace also as reigning. Then, in chapter 6., he proceeds, "What shall we say then? Shall we continue in sin that grace may abound? Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord." You observe here that Paul speaks of the man, the old sinner, as being crucified with Christ, so destroyed by the moral power of the Cross that he who was once a sinner shall no longer serve sin. When he speaks of our being planted or buried with Christ, we must of course understand him as employing figures of speech to teach the great truth that the Gospel redeems the soul from sin. As Christ died for sin, so by a general analogy we die to sin; while, on the other hand, as He rose to a new and infinitely glorious life, so the convert rises to a new and blessed life of purity and holiness. But recurring particularly to our text, let me say The language used in our translation would seem to denote that our death to sin is precisely analogous to Christ's death for sin; but this is not the case. We are dead to sin in the sense that it is no longer to be our master, implying that it has been in power over us. But sin never was in power over Jesus Christ never was His master. Christ died to abolish its power over us not to abolish any power of sin over Himself, for it had none. The analogy between Christ's death in relation to sin and our dying to sin, goes to this extent and no farther: He died for the sake of making an atonement for sin and of creating a moral power that should be effective to kill the love of sin in all hearts; but the Christian dies unto sin in the sense of being divorced from all sympathy with sin and emancipated from its control. But I must proceed to remark upon the text itself, and shall inquire, I What it is to be dead unto sin in the sense of the text. II What it is to be alive unto God. III What it is to reckon ourselves to be dead unto sin, but alive unto God through Jesus Christ our Lord. IV What it is to be alive unto God through Jesus Christ. V What is implied in the exhortation of our text. I. What it is to be dead unto sin in the sense of the text Being dead to sin must obviously be the opposite of being dead in sin. The latter must undeniably be a state of entire sinfulness a state in which the soul is dead to all good through the power of sin over it. But right over against this, to be dead to sin, must be to be indifferent to its attractions beyond the reach of its influence as fully removed from its influences as the dead are from the objects of sense in this world. As he who is dead in the natural sense has nothing more to do with earthly things, so he who is dead to sin has nothing to do any more with sin's attractions or with sinning itself.

11 II. What is it to be alive unto God? To be full of life for Him to be altogether active and on the alert to do His will; to make our whole lives a perpetual offering to Him, constantly delivering up ourselves to Him and His service that we may glorify His name and subserve His interests. III. What is it to reckon ourselves dead indeed unto Him? The word rendered reckon is sometimes rendered account. Abraham's faith was accounted unto him for righteousness. So, in this passage, reckon must mean believe, esteem yourselves dead indeed unto sin. Account this to be the case. Regard this as truly your relation to sin; you are entirely dead to it; it shall have no more dominion over you. A careful examination of the passages where this original word is used will show that this is its usual and natural sense. And this gives us the true idea of Gospel faith embracing personally the salvation which is by faith in Jesus Christ. But more of this hereafter. IV. What is meant by reckoning yourselves alive indeed unto God through Jesus Christ? Plainly this: that you are to expect to be saved by Jesus Christ and to calculate on this salvation as your own. You are to esteem yourself as wholly dead to sin and as consequently brought into life and peace in Christ Jesus. V. What is implied in the exhortation of our text? That there is an adequate provision for this expectation, and for realizing these blessings in fact. For if there were no ground for realization this, the injunction would be most absurd. A precept requiring us to account ourselves dead indeed unto sin and alive unto God, would be utterably untenable if there were no probability of the thing if no provision were made for our coming into such relations to Sin on the one hand and to God through Christ on the other. For if these blessings could not be reasonably expected, there could be no rational ground for the expectation. If it were not reasonable to expect it, then to enjoin us to expect it would be palpably unreasonable. Who does not see that the very injunction implies that there is a foundation laid and adequate provision made for the state required? What is implied in complying with this injunction? 1. Believing such a thing to be possible. Believing it possible that through Christ we may live in the required manner, that we may avoid sin desist from sinning give it up and abandon it altogether, and put it forever away. There can be no such thing as an intelligent compliance with this precept, except as there shall underlie it this belief in its practicability. A state actually made practicable by adequate grace, adapted to the laws of mind and to the actual moral condition of lost men. 2. That we cease from all expectation of attaining this state of ourselves, and by our own independent, unaided efforts. There is no beginning to receive by grace till we renounce

12 all expectation of attaining by natural works. It is only when empty of self that we begin to be filled of Christ. 3. A present willingness to be saved from sin. We must actually renounce all sin as such that is, renounce sin because it is sin, and for what it is. This position the mind must take: I can have nothing more to do with sinning for God hates sin, and I am to Eve henceforth and for ever to please and glorify Him. My soul is committed with its utmost strength of purpose to this pleasing of God and doing His will. 4. It implies also an entire committal of your whole case to Jesus Christ, not only for present, but for all future salvation from sin. This is absolutely essential. It must always be the vital step the cardinal act in this great work of salvation from sin. 5. It implies also the foreclosing of the mind against temptation, in such a sense that the mind truly expects to live a life purely devoted to God. This is the same sort of foreclosing of the mind as takes place under a faithful marriage contract. The Bible everywhere keeps this figure prominent. Christians are represented as the bride of Christ. They stand in a relation to Him which is closely analogous to that of a bride to her husband. Hence when they commit their whole hearts to Him, reposing their affections in Him, and trusting Him for all good, their hearts are strongly foreclosed against temptation. The principle here involved, we see illustrated in the merely human relation. When parties are solemnly betrothed in mutual honest fidelity, there is no longer any thought of letting the eye rove or the heart go abroad for a fresh object of interest and love. The heart is fixed willingly and by plighted faith fixed, and this fact shuts out the power of temptation almost entirely. It renders it comparatively an easy matter to keep the heart safely above the influence of temptation to apostasy. Before the sacred vows are taken, individuals may be excused for looking round and making any observations or inquiries: but never after the solemn vow is made. After the parties have become one by vow of marriage, never to be broken, there is to be no more question as to a better choice no further thought about changing the relation or withdrawing the heart's affections. No wavering is admissible now; the pledge is made for everlasting faithfulness, settled once and forever! This is God's own illustration, and surely none need be more apt or more forcible. It shows how the Christian should look upon sin and upon all temptation to sin. He must say, Away from my heart for ever! I am married to Jesus Christ; how then can I look after other lovers? My mind is forever settled. It rests in the deep repose of one whose affections are plighted and fixed to rove no more! Sin? I can think of yielding to its seductions no longer. I cannot entertain the question for a moment. I can have nothing to do with sinning. My mind is settled the question forever foreclosed, and I can no more admit the temptation to small sins than to great sins no more consent to give my heart to worldly idols than to commit murder! I did not enter upon religion as upon an experiment, to see how I might like it no more, than a wife or husband take on themselves the marriage vow as an experiment. No; my whole soul has committed itself to Jesus Christ with as much expectation of being faithful forever as the most faithful husband and wife have of fulfilling their vows in all fidelity till death shall part them. Christians in this state of mind no more expect to commit small sins than great sins.

13 Hating all sin for its own sake and for its hatefulness to Christ, any sin, however small, is to them as murder. Hence if the heart is ever afterwards seduced and overcome by temptation, it is altogether contrary to their expectation and purpose; it was not embraced in their plan by any means, but was distinctly excluded; it was not deliberately indulged aforetime, but broke on them unexpectedly through the vantage ground of old habits or associations. Again, the state of mind in question implies that the Christian knows where his great strength lies. He knows it does not lie in works of fasting, giving alms, making prayers, doing public duties or private duties nothing of this sort; not even in resolutions or any self-originated efforts, but only in Christ received by faith. He no more expects spiritual life of himself apart from Christ, than a man in his senses would expect to fly by swinging his arms in the air. Deep in his soul lies the conviction that his whole strength lies in Christ alone. When men are so enlightened as truly to apprehend this subject, then to expect less than this from Jesus Christ as the result of committing the whole soul to Him for full salvation, is virtually to reject Him as a revealed Saviour. It does not honour Him for what He is; it does not honour the revelations He has made of Himself in His word by accepting Him as there presented. For consider, what is the first element of this salvation? Not being saved from hell, but being saved from sin. Salvation from punishment is quite a secondary thing, in every sense. It is only a result of being saved from sin, and not the prime element in the Gospel salvation. Why was the infant Messiah to be called Jesus? Because He should save His people from their sins. And does the Bible anywhere teach any other or different view from this? Remarks 1. This text alone, "Reckon yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ" most entirely justifies the expectation of living without sin through all-abounding grace. If there were no other passage bearing on this point, this alone is adequate, and for a Christian to offer this only as a reason for such a hope in Him is to offer as good a reason as need be given. There are indeed many others that fully justify this expectation. 2. To teach that such an expectation is a dangerous error is to teach unbelief. What if the apostle had added to this injunction which requires us to account ourselves dead indeed unto sin, but alive unto God, this singular averment: "Yet let me warn you, nobody can rationally hope to be free from sin in this world. You must remember that to entertain such an expectation as God enjoins in this language is a dangerous error." What should be thought of this if it were attached to Romans 6:11? No man can deny that the passage treats of sanctification. The whole question is, Shall Christians "continue in sin" after having been forgiven and accepted in their Redeemer? Paul labours to show that they should, and of course that they may die to sin even as Christ died for sin; and may also live a new, a spiritual life (through faith in His grace), even as Christ does a higher and more glorious life.

14 Let me refer here to another passage, in which it is said he not unequally yoked with unbelievers what agreement hath the temple of God with idols? For ye are the temple of the living God. Wherefore come out from among them and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." "Having, therefore, these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and of the spirit, perfecting holiness in the fear of God." 2 Corinthians 6:11-18, and 7:1. This is a very remarkable passage. Note how precept and promise are intermingled, and how, finally, upon the basis of a most glorious promise, is founded the precept enjoining us to perfect holiness. Now what should we think of Paul and of the Divine Spirit who spake through Paul, if He had immediately subjoined, "Take care lest any of you should be led by these remarks to indulge the very dangerous and erroneous expectation that you can "perfect holiness," or cleanse yourselves from any sin, either of flesh or spirit, in this world? "Would not this have been trifling with the intelligence and Christian sensibility of every reader of his words throughout all time? Should we not account it as substantially blasphemous? It so happens that the Bible never gainsays its own teachings; but I ask What if it had? What if the Bible had solemnly asserted, "No mere man, either of himself or by any grace received in this life, has ever kept or shall ever keep the commandments of God wholly, but doth daily break them in thought, word, and deed? To teach that such an expectation is dangerous is a great deal worse than no teaching at all. Far better to leave men to their own unaided reading of God's word, for this could scarcely in any case so sadly mislead them, however inclined they might be to the misapprehension. Dangerous to expect salvation from sin? Dangerous? What does this mean? What! Dangerous to expect victory over any sin? If so, what is the Gospel worth? What Gospel have we that can be deemed good news at all? Many indulge the very opposite expectation. Far from expecting any such thing as the apostle authorizes them to expect, they know they have no such expectation. Of some yet more than this is true they expect to count themselves always in sin. They depend on reckoning themselves, not dead indeed unto sin, but somewhat alive to it through all their mortal life, and in part alive to God through Jesus Christ. It follows as quite a thing of course that expecting no such thing as complete victory over sin they will use no appropriate means, since faith stands foremost among those means, and faith must include at least a confidence that the thing sought is possible to be attained. In this and the following chapters we have the essence of the good news of the Gospel. Any one who has been wounded and made sore by sin its bitter shafts sinking deep into his moral being-one who has known its bitterness and felt the poison thereof drink up his spirit such an one will see that there is glory in the idea of being delivered from sin. He, will surely see that this deliverance is by far the greatest want of his soul, and that nothing can be compared with escaping from this body of sin and death. Look at Romans

15 7. There you will have the state of a man who is more than convinced, who is really convicted. It is one thing to be convinced, and a yet further stage of progress in the right direction to be convicted. This term implies the agency of another party. The criminal at the bar may be quite convinced of his guilt by the view he was compelled to take of his own case; but his being convicted is a still further step; the testimony and the jury convict him. Some of you know what it is to see yourself a sinner, and yet the sight of the fact brings with it no smart no sting; it does not cut deep into your very soul. On the other hand, some of you may know what it is to see your sins all armed like an armed man to pierce you through and through with daggers. Then you cry out as here O wretched man that I am! Who shall deliver me from the body of this death? You feel a piercing sting as if your soul were filled with poison with dark rankling venom, diffusing through the depths of your soul the very agonies of hell! This is what I mean by being convicted, as a state of mind beyond being merely convinced. The shafts and the smiting of sin seem really like the piercings of an arrow, as if arrows from the Almighty did really drink up your spirit. When you experience this, then you can understand what the good news of the Gospel is. A remedy for such pangs must be good news beyond all contradiction. Then to know that the blood of Christ can save, is indeed a cordial of life to the fainting soul. Place a man in this state of cutting, piercing conviction, and then let him feel that there is actually no remedy, and he sinks under the iron shafts of despair. See his agony! Tell him there can never be any remedy for his guilty soul! You must lie there in you wailing and despair forever! Can any state of mind be more awful? I remember a case that occurred in Reading, Pa., many years ago. There was a man of hard heart and iron frames strong, burly man, who had stood up against the revival as if he could shake off all the arrows of the Almighty, even as the Mastodon of which the tradition of the red man says, He shook off all the arrows of the warriors from his brow and felt no harm. So he stood. But he had a praying wife and a praying sister, and they gathered their souls in the might of prayer close about him as a party of men would hem in a wild bull in a net. Soon it was apparent that an arrow from the quiver of the Almighty had pierced between the joints of his harness and had taken hold of his innermost heart. O, was not he in agony then! It was night dark and intensely cold. It seemed that absolutely he could not live. They sent for me to come and see him. I went. While yet sixty rods from his house I heard his screams and wailings of woe. It made me feel awfully solemn so like the echoes of the pit of hell! I reached the house: there he lay on the floor rolling in his agony and wailing, such as is rarely heard this side the pit of despair. Cold as the weather was, he sweat like rain, every part of his frame being in a most intense perspiration. Oh, his groans! and to see him gnaw his very tongue for pain this could not but give one some idea of the doom of the damned. O, said I, if this be only conviction, what is hell? But he could not bear to hear anything about sin; his conscience was already full of it, and had brought out the awful things of God's law so as to leave nothing more to be done in that direction. I could only put Christ before him, and just hold his mind to the view of Christ alone. This soon brought relief. But suppose I had nothing else

16 to say but this, "Mr. B., there is no help possible for your case! You can wail on and wail on: no being in the universe can help you?" Need you say to him hell has no fire? Oh, he has fire enough in his burning soul already. It seems to him that no hell of fire can possibly be worse than this. How perfectly chilling and horrible for persons to oppose the idea of expecting deliverance from sin and yet talk calmly of going on in sin all the rest of their earthly days! As an elder whom I knew rose in meeting and told the Lord he had been living in sin thus far, and expected to go on in sin as long as he lived; he had sinned today and should doubtless sin tomorrow and so on and yet he talked as calmly about it all as if it were foolish to make any ado, as well as impossible to attempt any change for the better. Talk of all this calmly think of that! Quite calmly of living alone in sin all the rest of his days! How horrible! Suppose a wife should say to her husband, "I love you some, but you know I love many other men too, and that I find. it pleasant to indulge myself with them. You certainly must be aware that all women are frail creatures, and liable to fall continually, and indeed you know that I expect to fall more or less, as it may happen, every day I live, so that you certainly will not expect from me anything so impracticable and fanatical as unblemished virtue! You know we have none of us any idea of being perfect in the present life we don't believe in any such thing!" Now let me ask you to look at this woman and hear what she has to say. Can you hear her talk so, without having your soul filled with horror? What! is this woman a wife, and does she think and talk in this way about conjugal fidelity? And yet this is not to be compared in shacking guilt and treason with the case of the Christian who says, "I expect to sin every day I live," and who says this with unmoved carelessness. You expect to be a traitor to Jesus each day of your life; to crucify Him afresh each day; to put Him each day to an open shame; each day to dishonour His name, and grieve His heart, and to bring sorrow and shame upon all who love Christ's cause; and yet you talk about having a good hope through grace! But tell me, does not every true Christian say, "Do not let me live at all if I cannot live without sin; for how can I bear to go on day by day sinning against Him whom I so much love!" Those who are really opposed to this idea, are either very ignorant of what the Gospel is, or they are impenitent and of course do not care to be delivered from their sins; or at best they are guilty of great unbelief. Into which of these classes the opposers of the doctrine may fall, is a question for themselves to settle, as between their own consciences and their God. There are two distinct views of salvation entertained among professed Christians, and correspondingly two distinct classes of professors often embraced within the same church. The one class regard the Gospel as a salvation from sin. They think more of this and value it more than the hope of heaven, or of earth either. The great thing with them is to realize the idea of deliverance from sin. This constitutes the charm and glory of the Gospel. They seek this more than to be saved from hell. They care more by far to be saved from sin itself than from its penal consequences. Of the latter they think and pray